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Français milieu socioculturel

Titre de la fiche

Armstrong, 1966, p. xi, Enneads I, milieu socioculturel

Auteur principal

Auteur moderne du commentaire et œuvre Armstrong, A. H., Plotinus, Enneads I, Cambridge–Londres, Harvard University

Press–Heinemann, Loeb Classical Library 440, 1966

Commentaire Plotinus is, like other philosophers of the Hellenistic and Roman periods, a practical

religious and moral teacher and also a professional philosopher, engaged in the criticalinterpretation of a long and complicated school-tradition which we are beginning toknow and understand a good deal better than formerly (note 2 : Some importantmodern books dealing with this tradition are listed at the end of this Introduction), andworking in an intellectual milieu which included not only those esoteric pietists theGnostics and Hermetists, with whom he is sometimes rather misleadingly coupled, buta considerable number of other professional philosophers (about whom we know nextto nothing) of very varying schools and points of view (note 3 : Cp. Porphyry, Life, ch.20 [the preface to Longinus’s book]). (p. xi).

Contexte du commentaire Preface à Enneads I, ch. II. The Thought of Plotinus

Mots-clés

Liens

Plotin/Gnostiques : appartenance au même milieu socioculturel.Plotin/Hermétiques : appartenance au même milieu socioculturel.

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Hermétiques (de manière générique), Aucune oeuvre en particulier

Les Platonismes de l'Antiquité TardiveBase de données et répertoire bibliographique sur les liens entre médio- et néoplatonisme,

gnosticisme, hermétisme et oracles chaldaïques

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Datation Entre 100 et 800.

Auteur ancien 2 mis en relation dans le commentaire supra cité Gnostiques (de manière générique), Aucune oeuvre en particulier


Auteur ancien 3 mis en relation dans le commentaire supra cité Porphyre, La Vie de Plotin


Auteur ancien 4 mis en relation dans le commentaire supra cité Plotin (de manière générique), Aucune oeuvre en particulier


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Rédacteur de la fiche

Soares Santoprete, L. G., fiche numéro 25, 15-06-2018 16:44:21.

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Soares Santoprete, L. G., Armstrong, 1966, p. xi, Enneads I, milieu socioculturel, 15-06-2018 16:44:21, fiche numéro 25, [en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=25

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Français hiérarchie rite, rituel

Titre de la fiche

Armstrong, 1966, p. xxv-xxvi, Enneads I, hiérarchie, rite

Auteur principal



Commentaire The primary object of all Plotinus's philosophical activity is to bring his own soul and

the souls of others by way of Intellect to union with the One. His last words (note 1:According to the text now adopted by P. Henry [see his essay La Dernière Parole dePlotin; Studi Classici e Orientali II, pp. 113-30, Pisa, 1953] and which I translate: seenote on Life, ch. 2. 26-7). “Try to bring back the god in you to the divine in the All” are asumming up of his whole life and work. They are also a summing up of his religion―thetwo are the same, for I think this work of return can properly be called a religious work.Plotinus, like his contemporaries, believed in a great hierarchy of gods and spirits insideand outside the visible universe. But he does not appearto attach much religiousimportance to the beings in the lower ranks of this hierarchy (though he insists, asagainst the Gnostics, on proper respect being paid to the high gods of the visibleuniverse, the sun, moon, and stars); nor does he consider that external religious ritesare any help to the ascent of the soul. (p. xxvi).

Contexte du commentaire Préface à Enneads I

Mots-clés

Liens

Plotin/Gnostiques : problématique commune aux deux auteurs.

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité






Gnostiques (de manière générique), Aucune oeuvre en particulier


Auteur ancien 2 mis en relation dans le commentaire supra cité Plotin (de manière générique), Aucune oeuvre en particulier






Soares Santoprete, L. G., Armstrong, 1966, p. xxv-xxvi, Enneads I, hiérarchie, rite,30-03-2018 19:18:27, fiche numéro 26, [en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=26

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Français chrétien identité païen

Titre de la fiche

Armstrong, 1966, p. 8-9, Vie de Plotin, identité, païen, chrétien

Auteur principal



Commentaire Ammonius (c. 175-242) was a self-taught philosopher who wrote nothing. We know

very little about his teaching: the scanty evidence is fully reported and discussed bySchwyzer, art. cit. col. 477-81. (See also E. R. Dodds, Numenius and Ammonius inEntretiens Hardt V). The nickname Saccas and the story that he once earned his livingas a porter appears for the first time in Theodoret. Porphyry never mentions it. Porphyry(in Eusebius H.E. 6. 19. 7) says that he was brought up a Christian, but later became apagan. This may be true, but cannot be taken as certain, any more thanEusebius’denial (6. 19.10). The name Ammonius was common in Egypt, and there mayhave been some confusion of persons. (p. 8-9).

Contexte du commentaire Note 1 à la traduction de la Vie de Plotin, § 3, 10-12

Mots-clés

Liens

Ammonius Saccas/Chrétiens : appartenance au même milieu socioculturel.

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Ammonius Saccas (de manière générique), Aucune oeuvre en particulier







Auteur ancien 2 mis en relation dans le commentaire supra cité Chrétiens (de manière générique), Aucune oeuvre en particulier


Auteur ancien 3 mis en relation dans le commentaire supra cité Porphyre, La Vie de Plotin, § 3, 10-12


Passage en langue moderne

The friend, understanding the desire of his heart, sent him to Ammonius, whom hehad not so far tried.

Références complètes de la traduction Armstrong, A. H., Plotinus, Enneads I, Cambridge–Londres, Harvard University


Passage en langue originale τὸν δὲ συνέντα αὐτοῦ τῆς ψυχῆς τὸ βούλημα ἀπενέγκαι πρὸς Ἀμμώνιον, οὗ μηδέπω

πεπείρατο. Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,

Oxford University Press, 1964.





Soares Santoprete, L. G., Armstrong, 1966, p. 8-9, Vie de Plotin, identité, païen,chrétien, 02-06-2018 20:28:18, fiche numéro 27, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=27

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Français identité école païen chrétien

Titre de la fiche

Armstrong, 1966, p. 10-11, Vie de Plotin, identité, païen, chrétien, école

Auteur principal



Commentaire Origen the Christian writer also attended the lectures of Ammonius (Porphyry in

Eusebius H.E. 6. 19. 6), but it seems clear to most of those who have studied thequestion that the Origen mentioned here and in chs. 14 and 20 of the Life was quite adifferent person. Origen was not an uncommon name at Alexandria; there arechronological difficulties against identifying the two (for which see Schwyzer, art. cit.,col. 480); there is no trace of the writings mentioned here among the known works ofthe Christian Origen; and, most important of all, the references in the Life clearly implythat the Origen mentioned here was a perfectly normal Platonist, enjoying thefriendship and respect of other Platonists and of Plotinus himself. In the passagequoted by Eusebius, Porphyry speaks of the Christian Origen in a very different andthoroughly hostile tone, as one would expect the greatest antiChristian writer ofantiquity to speak of the great Christian apologist. (p. 10-11)


Mots-clés

Liens

Ammonius Saccas/Origène païen-chrétien : appartenance au même milieusocioculturel.

Auteurs secondaires






Auteur ancien 1 mis en relation dans le commentaire supra cité Origène païen/chrétien, Seul le Roi est Démiurge


Auteur ancien 2 mis en relation dans le commentaire supra cité Origène païen/chrétien, Sur les démons


Auteur ancien 3 mis en relation dans le commentaire supra cité Ammonius Saccas (de manière générique), Aucune oeuvre en particulier





Plotinus kept the agreement, and, though he held conferences with people who cameto him, maintained silence about the doctrines of Ammonius. Erennius was the first tobreak the agreement, and Origen followed his lead; but he wrote nothing except thetreatise On the Spirits and, in the reign of Gallienus, That the King is the Only Maker.

Références complètes de la traduction Armstrong, A. H., Plotinus, Enneads I, CambridgeLondres, Harvard University

PressHeinemann, Loeb Classical Library 440, 1966

Passage en langue originale ἔμενε καὶ ὁ Πλωτῖνος συνὼν μέν τισι τῶν προσιότων, τηρῶν δὲ ἀνέκπυστα τὰ παρὰ

τοῦ ᾽Αμμωνίου δόγματα. ᾽Ερεννίου δὲ πρώτου τὰς συνθήκας παραβάντος, ᾽Ωριγένηςμὲν ἠκολούθει τῷ φθάσαντι ᾽Ερεννίῳ. Ἔγραψε δὲ οὐδὲν πλὴν τὸ “Περὶ τῶν δαιμόνων”σύγγραμμα καὶ ἐπὶ Γαλιήνου “Ὅτι μόνος ποιητὴς ὁ βασιλεύς”.

Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,Oxford University Press, 1964







Soares Santoprete, L. G., Armstrong, 1966, p. 10-11, Vie de Plotin, identité, païen,chrétien, école, 15-06-2018 16:54:39, fiche numéro 28, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=28

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Français intelligible milieu socioculturel

Titre de la fiche

Armstrong, 1966, p. 44-45, Vie de Plotin, Enneads I, Traité 33, milieu socioculturel,intelligible

Auteur principal



Commentaire Note 2 : These sectaries were Gnostics. It is very likely that we now have some of the

works to which Porphyry here refers. The collection of Gnostic books found at NagHammadi in Upper Egypt in 1945 includes "Revelations" attributed to Allogenes (theForeigner, a Gnostic name for Seth), Zostrianus, Messus, and possibly Zoroaster. (p.44-45)


Mots-clés

Liens

Plotin/Gnostiques : appartenance au même milieu socioculturel.Plotin/Gnostiques : lien avec un argument antignostique développé dans le Traité 33

(II, 9).

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Messos, Aucune oeuvre en particulier







Auteur ancien 2 mis en relation dans le commentaire supra cité Nicothée, Aucune oeuvre en particulier


Auteur ancien 3 mis en relation dans le commentaire supra cité Zostrien, Aucune oeuvre en particulier


Auteur ancien 4 mis en relation dans le commentaire supra cité Platon (de manière générique), Aucune oeuvre en particulier

Datation Entre -427 et -347.

Auteur ancien 5 mis en relation dans le commentaire supra cité Zoroastre (Magus) (de manière générique), Aucune oeuvre en particulier

Datation Entre -1000 et 600.



Auteur ancien 7 mis en relation dans le commentaire supra cité Plotin, Traité 33 (II, 9), Contre les gnostiques ; Contre ceux qui disent que le

démiurge du monde est mauvais et que le monde est mauvais



Datation



Entre 200 et 300.

Passage en langue moderne There were in his time many Christians and others, and sectarians who had

abandoned the old philosophy, men of the schools of Adelphius and Aculinus, whopossessed a great many treatises of Alexander the Libyan and Philocomus andDemostratus and Lydus, and produced revelations by Zoroaster and Zostrianus andNicotheus and Allogenes and Messus and other people of the kind, deceivedthemselves and deceiving many, alleging that Plato had not penetrated to the depths ofintelligible reality. Plotinus hence often attacked their position in his lectures, and wrotethe treatise to which we have given the title “Against the Gnostics” (note 3: II. 9) he leftit to us assess what he passed over. Amelius went to forty volumes in writing againstthe book of Zostrianus. I, Porphyry, wrote a considerable number of refutations of thebook of Zoroaster, which I showed to be entirely spurious and modern, made up by thesectarians to convey the impression that the doctrines which they had chosen to hold inhonour were those of the ancient Zoroaster.



Passage en langue originale Γεγóνασι δὲ κατ᾿ αὐτὸν τῶν Χριστιανῶν πολλοὶ μὲν καὶ ἄλλοι, αἱρετικοὶ δὲ ἐκ τῆς

παλαιᾶς φιλοσοφίας ἀνηγμένοι οἱ περὶ Ἀδέλφιον καὶ Ἀκυλῖνον οἳ τὰ Ἀλεξάνδρου τοῦΛίβυος καὶ Φιλοκώμου καὶ Δημοστράτου καὶ Λυδοῦ συγγράμματα πλεῖστα κεκτημένοιἀποκαλύψεις τε προφέροντες Ζωροάστρου καὶ Ζωστριανοῦ καὶ Νικοθέου καὶἈλλογενοῦς καὶ Μέσσου καὶ ἄλλων τοιούτων πολλοὺς ἐξηπάτων καὶ αὐτοὶ ἠπατημένοι,ὡς δὴ ποῦ Πλάτωνος εἰς τὸ βάθος τῆς νοητῆς οὐσίας οὐ πελάσαντος. Ὅθεν αὐτὸς μὲνπολλοὺς ἐλέγχους ποιούμενος ἐν ταῖς συνουσίαις, γράψας δὲ καὶ βιβλίον ὅπερ «Πρὸςτοὺς Γνωστικούς» ἐπεγράψαμεν, ἡμῖν τὰ λοιπὰ κρίνειν καταλέλοιπεν. Ἀμέλιος δὲ ἄχριτεσσαράκοντα βιβλίων προκεχώρηκε πρὸς τὸ Ζωστριανοῦ βιβλίον ἀντιγράφων.Πορφύριος δὲ ἐγὼ πρὸς τὸ Ζωροάστρου συχνοὺς πεποίημαι ἐλέγχους, ὅλως νόθον τεκαὶ νέον τὸ βιβλίον παραδεικνὺς πεπλασμένον τε ὑπὸ τῶν τὴν αἵρεσιν συστησαμένωνεἰς δόξαν τοῦ εἶναι τοῦ παλαιοῦ Ζωροάστρου τὰ δόγματα, ἃ αὐτοὶ εἵλοντο πρεσβεύειν.

Henry P. et Schwyzer H.-R., Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry etH.-R. Schwyzer, Oxford, Oxford University Press, 1964





Soares Santoprete, L. G., Armstrong, 1966, p. 44-45, Vie de Plotin, Enneads I, Traité33, milieu socioculturel, intelligible, 20-06-2018 01:00:04, fiche numéro 29, [en ligne].Paris : CNRS, http://philognose.org/?page_id=300&idfiche=29

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Français allégorique allégorie

Titre de la fiche

Armstrong, 1966, p. 64-67, Vie de Plotin, allégorie, allégorique

Auteur principal



Commentaire The oracle is full of Homeric tags : here we have a reminiscence of Odyssey 5, 399

νῆχε δ᾿ ἐπειγόμενος, and this whole passage seems to be based on an allegoricalinterpretation of Odysseus’s swin ashore after the wreck of his raft. For theinterpretation (common in late antiquity and adopted by the Christians) of the voyagesof Odysseus as a symbol of the journey of the soul cp. Enneads, I 6, 8. (p. 66-67).


Mots-clés

Liens

Plotin/Chrétiens : problématique commune aux deux auteurs.

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Homère, Odyssée







Auteur ancien 2 mis en relation dans le commentaire supra cité Plotin, Traité 1 (I, 6), Sur le Beau, § 8





“Spirit, man once, but now nearing the diviner lot of a spirit, as the bond of humannecessity has been loosed for you, and strong in heart, you swan swiftly (note 1) fromthe roaring surge of the body to that coast where the stream flows strong, far apart fromthe crowd of the wicked, there to set your steps firm in the easy path of the pure soul,where the splendour of God shines round you and the divine law abides in purity farfrom lawless wickdness.



Passage en langue originale δαῖμον, ἄνερ τὸ πάροιθεν, ἀτὰρ νῦν δαίμονος αἴσῃ θειοτέρῃ πελάων, ὅτ’ ἐλύσαο

δεσμὸν ἀνάγκης ἀνδρομέης, ῥεθέων δὲ πολυφλοίσβοιο κυδοιμοῦ ῥωσάμενοςπραπίδεσσιν ἐς ᾐόνα νηχύτου ἀκτῆς νήχε’ ἐπειγόμενος δήμου ἄπο νόσφιν ἀλιτρῶνστηρίξαι καθαρῆς ψυχῆς εὐκαμπέα οἴμην, ἧχι θεοῖο σέλας περιλάμπεται, ἧχι θέμιστες ἐνκαθαρῷ ἀπάτερθεν ἀλιτροσύνης ἀθεμίστου.

Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,Oxford University Press, 1964.





Soares Santoprete, L. G., Armstrong, 1966, p. 64-67, Vie de Plotin, allégorie,allégorique, 15-06-2018 17:10:28, fiche numéro 30, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=30

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Français patrie fuite retour

Titre de la fiche

Armstrong, 1966, p. 257, Traité 1, fuite, retour, patrie

Auteur principal



Commentaire The quotation is from Iliad 2. 140 (of course from a quite irrelevant context). But

Plotinus’s mind turns immediately to reminiscences of Odyssey 9. 29 ff. and 10. 483-4,where Odysseus tells Alcinous how Calypso and Circe had loved him and tried todetain him on his journey home. Odysseus became in late antiquity, for Christians aswell as pagans, the type of the soul journeying to its true home and overcoming alldifficulties and temptations on the way. (p. 257).

Contexte du commentaire Note 1 à la traduction du Traité 1, § 8, 16-17

Mots-clés

Liens

Plotin/Chrétiens : problématique commune aux deux auteurs.

Auteurs secondaires








Auteur ancien 2 mis en relation dans le commentaire supra cité Homère, Iliade


Auteur ancien 3 mis en relation dans le commentaire supra cité Plotin, Traité 1 (I, 6), Sur le Beau, 8, 16-17



This would be truer advice “Let us fly to our dear country.” (p. 256-257)

Références complètes de la traduction Armstrong, A. H., Plotinus, Enneads I, Cambridge–Londres, Harvard University


Passage en langue originale Φεύγωμεν δὴ ϕίλην ἐς πατρίδα, ἀληθέστερον ἄν τις παρακελεύοιτο.






Soares Santoprete, L. G., Armstrong, 1966, p. 257, Traité 1, fuite, retour, patrie, 05-04-2018 08:01:45, fiche numéro 31, [en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=31

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Français monde sensible âme

Titre de la fiche

Armstrong, 1966, p. 18-19, Traité 40, âme, monde sensible

Auteur principal

Auteur moderne du commentaire et œuvre Armstrong, A. H., Plotinus, Enneads II, Cambridge–Londres, Harvard University


Commentaire Plotinus particularly disliked the idea that the divine power which made the universe

might change its mind and destroy it. He had already attacked it in his treatise Againstthe Gnostics (II 9. 4). (p. 18-19)

Contexte du commentaire Note 2 à la traduction du Traité 40 (II, 1), § 4, 30-33

Mots-clés

Liens

Plotin/Gnostiques : lien avec un argument antignostique développé dans le Traité 33(II, 9).

Plotin/Gnostiques : lien avec un argument antignostique développé dans un traitéplotinien postérieur à la tétralogie.

Auteurs secondaires








Auteur ancien 2 mis en relation dans le commentaire supra cité Plotin, Traité 40 (II, 1), Sur le monde, 4, 30-33



And we have shown that it is empty to suppose that soul might change its mind (note2), for its direction of the universe is without trouble or harm to it; and even if it werepossible for all body to perish, nothing unpleasant would happen to soul.

Références complètes de la traduction Armstrong, A. H., Plotinus, Enneads II, Cambridge–Londres, Harvard University

Press–Heinemann, Loeb Classical Library 441, 1966.

Passage en langue originale ‘Η δὲ μετάνοια τῆς ψυχῆς ὅτι κενόν ἐστι δέδεικται, ὅτι ἄπονος καὶ ἀβλαβὴς ἡ διοίκησις·

καὶ εἰ πᾶν οἷόν τε σῶμα ἀπολέσθαι, οὐδὲν ἂν ἀλλοιότερον αὐτῇ γίγνοιτο. Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,






Soares Santoprete, L. G., Armstrong, 1966, p. 18-19, Traité 40, âme, mondesensible, 15-06-2018 17:15:54, fiche numéro 124, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=124

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Titre de la fiche

Armstrong, 1966, p. 220-222, Traité 33, hellénisme, platonisme, discorde, mondesensible

Auteur principal



Commentaire The treatise as it stands in the Enneads is a most powerful protest on behalf of

Hellenic philosophy against the un-Hellenic heresy (as it was from the Platonist as wellas the orthodox Christian point of view) of Gnosticism. There were Gnostics amongPlotinus’s own friends, whom he had not succeeded in converting (ch. 10 of thistreatise) and he and his pupils devoted considerable time and energy to anti-Gnosticcontroversy (Life ch. 16). He obviously considered Gnosticism an extremely dangerousinfluence, likely to pervert the minds even of members of his own circle. It is impossibleto attempt to give an account of Gnosticism here. By far the best discussion of what theparticular group of Gnostics Plotinus knew believed is M. Puech's admirablecontribution to Entretiens Hardt V (Les Sources de Plotin) (note 1: Vandoeuvres 1960,pp. 161-190). But it is important for the understanding of this treatise to be clear aboutthe reasons why Plotinus disliked them so intensely and thought their influence soharmful. The teaching of the Gnostics seems to him untraditional, irrational andimmoral. They despise and revile the ancient Platonic teaching and claim to have anew and superior wisdom of their own: but in fact anything that is true in their teachingcomes from Plato, and all they have done themselves is to add senselesscomplications and pervert the true traditional doctrine into a melodramatic, superstitionsfantasy designed to feed their own delusions of grandeur. They reject the only true wayof salvation through wisdom and virtue, the slow patient study of truth and pursuit ofperfection by men who respect the wisdom of the ancients and know their place in theuniverse. They claim to be a privileged caste of beings, in whom alone God isinterested, and who are saved not by their own efforts but by some dramatic andarbitrary divine proceeding; and this, Plotinus says, leads to immorality. Worst of all,they despise and hate the material universe and deny its goodness and the goodnessof its maker. This for a Platonis is utter blasphemy, and all the worse because itobviously derives to some extent from the sharply other-worldly side of Plato's ownteaching (e.g. in the Phaedo). At this point in his attack Plotinus comes very close insome ways to the ortodox Christian opponents of Gnostic who also insist that this worldis the good work of God in his goodness. But, here as on the question of salvation, thedoctrine which Plotinus is defending is as sharply opposed in other ways to orthodoxChristianity as to Gnosticism: for he maintains not only the goodness of the materialuniverse but also its eternity and its divinity. (p. 220-222)






Français hellénisme platonisme discorde monde sensible

Contexte du commentaire Note d’introduction au Traité 33 (II, 9)

Mots-clés

Liens


Auteurs secondaires
















Soares Santoprete, L. G., Armstrong, 1966, p. 220-222, Traité 33, hellénisme,platonisme, discorde, monde sensible, 18-06-2018 19:07:50, fiche numéro 125, [enligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=125

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Français triade, triadique

Titre de la fiche

Armstrong, 1966, p. 222-223, Traité 33, triade, hypostase, Un, Intellect, âme, mondesensible, Sophia

Auteur principal



Commentaire Short statement of the doctrine of the three hypostases, the One, Intellect and Soul;

there cannot be more or fewer than these three. Criticism of attempts to multiply thehypostases, and especially of the idea of two intellects, one which thinks and the otherwhich thinks that it thinks. (ch. 1). The true doctrine of Soul (ch. 2). The law ofnecessary procession and the eternity of the universe (ch. 3). Attack on the Gnosticdoctrine of the making of the universe by a fallen soul, and on their despising of theuniverse and the heavenly bodies (chs. 4-5). The senseless jargon of the Gnostics,their plagiarism from and perversion of Plato, and their insolent arrogance (ch. 6). Thetrue doctrine about Universal Soul and the goodness of the universe which it forms andrules (chs. 7-8). Refutation of objections from the inequalities and injustices of humanlife (ch. 9). Ridiculous arrogance of the Gnostics who refuse to acknowledge thehierarchy of created gods and spirits and say that they alone are sons of God andsuperior to the heavens (ch. 9). The absurdities of the Gnostic doctrine of the fall of“Wisdom” (Sophia) and of the generation and activities of the Demiurge, maker of thevisible universe (chs. 10-12). False and melodramatic Gnostic teaching about thecosmic spheres and their influence (ch. 13). The blasphemous falsity of the Gnosticclaim to control the higher powers by magic and the absurdity of their claim to curediseases by casting out demons (ch. 14). The false other-worldliness of the Gnosticsleads to immorality (ch. 15). The true Platonic other-worldliness, which loves andvenerates the material universe in all its goodness and beauty as the most perfectpossible image of the intelligible, contrasted at length with the false, Gnostic, other-worldliness which hates and despises the material universe and its beauties (chs. 16-18). (p. 222-223)

Contexte du commentaire Synopsis du Traité 33 (II, 9)

Mots-clés






hypostase un Intellect âme monde sensible Sophia

Liens

Plotin/Gnostiques : lien avec un argument antignostique développé dans le Traité 33(II, 9).

Auteurs secondaires












Soares Santoprete, L. G., Armstrong, 1966, p. 222-223, Traité 33, triade, hypostase,Un, Intellect, âme, monde sensible, Sophia, 17-05-2018 14:47:30, fiche numéro 127,[en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=127

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Titre de la fiche

Armstrong, 1966, p. 226-227, Traité 33, Démiurge, monde intelligible, Intellect,penser

Auteur principal



Commentaire Here, and in what follows in the rest of the chapter, Plotinus is probably not only, or

even primarily, concerned with explicitly Gnostic doctrines. He is attacking views whichwere held in the Platonic school and to which he had himself at one time been preparedto make some concessions. The idea that there were two or more Intellects seems tohave arisen in the course of discussions about the meaning of Plato, Timaeus 39 E,and the relationship of the intellect of the Demiurge to the intelligible model of theuniverse, which had long been discussed in the Platonic school (as it still is by modernscholars). Amelius, according to Proclus, (ln Timaeum III, 268A, p. 103.18 ff., Diehl),came to the conclusion that there were three Intellects, the "existing", the "possessing"and the "seeing," a view which had a considerable influence on the later developmentsof Neoplatonic doctrine (cp. Dodds's commentary on Proclus, Elements of Theologyprop. 167). And in the first of the early notes collected by Porphyry in III, 9, Plotinusputs forward a distinction between an Intellect, "in repose," and another which is an"activity proceeding from it" and "sees" it, very similar to the distinction criticised here.This distinction seems to go back to Numenius, whose thought had affinities withGnosticism (cp. Dodds on Proclus El. Th. prop. 168). Dodds also thinks that Numeniusmay be the author of the other distinction criticised here between the Intellect thatthinks and the other which thinks that it thinks. But the passage describing Numenius'sdoctrine about the thinking of his three Intellects (Proclus ln Tim. III, 268A-B, p. 103, 28ff.; Diehl = Numenius test. 25 Leemans Fr. 22 Desplaces) is too obscure for anycertainty. Similar ideas were, of course current among the Gnostics, but it is importantto remember that they were seriously put forward in Plotinus’s own circle, by othersthan professed Gnostics. The Gnostics themselves, especially Valentinus, derivedsome of their ideas from Platonism and Neopythagoreanism, which makes it easier tounderstand the reciprocal influence they exercised on some Platonists andNeophythagoreans. (p. 226-227)


Mots-clés






Français démiurge monde intelligible intellect, intelligence penser

Liens


Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Pytagoriens, Aucune oeuvre en particulier




Auteur ancien 3 mis en relation dans le commentaire supra cité Valentiniens (de manière générique), Aucune oeuvre en particulier


Auteur ancien 4 mis en relation dans le commentaire supra cité Numénius (de manière générique), Aucune oeuvre en particulier


Auteur ancien 5 mis en relation dans le commentaire supra cité Amelius Gentilianus (de manière générique), Aucune oeuvre en particulier





Proclus, Commentaire au Timée


Auteur ancien 7 mis en relation dans le commentaire supra cité Platon, Timée



démiurge du monde est mauvais et que le monde est mauvais, 1, 26-27



One cannot conceive one intellect of some sort in a sort of repose and another in akind of way in motion (note 1).

Références complètes de la traduction Armstrong, A. H., Plotinus, Enneads II, CambridgeLondres, Harvard University

PressHeinemann, Loeb Classical Library 441, 1966.

Passage en langue originale οὐδὲ ἐν τοῖς μετὰ ταῦτα· οὐδ’ ἐπινοεῖν τὸν μέν τινα νοῦν ἐν ἡσυχίᾳ τινί, τὸν δὲ οἷον

κινούμενον. Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,






Soares Santoprete, L. G., Armstrong, 1966, p. 226-227, Traité 33, Démiurge, mondeintelligible, Intellect, penser, 20-06-2018 20:36:46, fiche numéro 128, [en ligne]. Paris :CNRS, http://philognose.org/?page_id=300&idfiche=128

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Français aile de l’âme erreur

Titre de la fiche

Armstrong, 1966, p. 234, Traité 33, erreur, aile de l’âme

Auteur principal



Commentaire The phrase is taken from Plato, Phaedrus 246C. It is clear from what follows in Plato

that the reference is only to the fall of human souls. But a reading of the passage willshow how the Gnostics might have misinterpreted it to fit in with their own doctrines. (p.234)


Mots-clés

Liens

Plotin/Gnostiques : référence.

Auteurs secondaires









Platon, Phèdre






But if they are going to assert that the soul made the world when it had, so to speak,“shed its wings," (note 1) this does not happen to the Soul of the All;



Passage en langue originale Εἰ δὲ οἷον πτερορρυήσασαν τὴν ψυχὴν ϕήσουσι πεποιηκέναι, οὐχ ἡ τοῦ παντὸς τοῦτο

πάσχει· Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,






Soares Santoprete, L. G., Armstrong, 1966, p. 234, Traité 33, erreur, aile de l’âme,15-06-2018 17:18:13, fiche numéro 129, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=129

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Français terre monde

Titre de la fiche

Armstrong, 1966, p. 240-241, Traité 33, terre, monde

Auteur principal



Commentaire Cp. the Coptic Gnostic work edited by C. Schmidt (in Koptisch-Gnostische Schriften I,

Leipzig, 1905: ed. altera ed. W. Till, Berlin 1954) and by C. A. Baynes (A Coptic GnosticTreatise contained in the Codex Brucianus, Cambridge, 1933). The new earth isspoken of at p. 352, 6-12 Schmidt, p. 136 Baynes: Nicotheos, one of the allegedauthors of spurious Gnostic revelations mentioned by Porphyry in the Life (ch. 16)appears in this Coptic Treatise. (p. 240-241)

Contexte du commentaire Note 1 à la traduction du Traité 33 (II, 9), 5, 23-26

Mots-clés

Liens

Plotin/Gnostiques : citation.

Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Nicothée, Aucune oeuvre en particulier









Auteur ancien 3 mis en relation dans le commentaire supra cité Gnostiques, Anonyme de Bruce, AnBr (O, 2)






But they do not honour this creation or this earth (note 1), but say that a new earthhas come into existence for them, to which, say they, they will go away from this one:and that this is the rational form of the universe.



Passage en langue originale ’Αλλὰ οὐ τιμῶντες ταύτην τὴν δημιουργίαν οὐδὲ τήνδε τὴν γῆν καινὴν αὐτοῖς γῆν ϕασι

γεγονέναι, εἰς ἣν δὴ ἐντεῦθεν ἀπελεύσονται· τοῦτο δὲ λόγον εἶναι κόσμου. Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,






Soares Santoprete, L. G., Armstrong, 1966, p. 240-241, Traité 33, terre, monde, 15-06-2018 17:20:11, fiche numéro 130, [en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=130

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Français séjour, séjourner repentance, repentir empreinte

Grec antítupos (empreinte) paroíkesis (séjour) metánoia (repentance)

Titre de la fiche

Armstrong, 1966, p. 242, Traité 33, empreinte, repentance, séjour, antítupos,metánoia, paroíkesis

Auteur principal



Commentaire παροίκησις, μετάνοια and ἀντίτυποι appear in the Coptic Gnostic treatise referred to

in the note on ch. 5. p. 361, 35 p. 362, 3 Schmidt: p. 180 Baynes: on the extremelyvague and fluctuating Gnostic meaning of these terms see the discussion in EntretiensHardt V p. 181-2 (ἀντίτυποι) and p. 189-90 (μετάνοια and παροίκησις). (p. 242)


Mots-clés

Liens

Plotin/Gnostiques : citation.

Auteurs secondaires












And what ought one to say of the other beings they introduce, their “Exiles” and“Impressions” and “Repentings”?



Passage en langue originale Τὰς δὲ ἄλλας ὑποστάσεις τί χρὴ λέγειν ἃς εἰσάγουσι, παροικήσεις καὶ ἀντιτύπους καὶ

μετανοίας; Plotini Opera (Editio Minor), t. I (Enn. I-III), P. Henry et H.-R. Schwyzer, Oxford,






Soares Santoprete, L. G., Armstrong, 1966, p. 242, Traité 33, empreinte, repentance,séjour, antítupos, metánoia, paroíkesis, 15-06-2018 17:22:16, fiche numéro 131, [enligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=131

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Français démiurge âme Intellect

Titre de la fiche

Armstrong, 1966, p. 244, Traité 33, intellect, âme, démiurge

Auteur principal



Commentaire Again, it looks as if Plotinus was thinking of “Gnosticising” Platonists, who derived

their ideas to some extent from Numenius, at least as much as of Gnostics properly socalled; cp. the second note on ch. I. (p. 244)


Mots-clés

Liens


Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Numénius (de manière générique), Aucune oeuvre en particulier








Platon (de manière générique), Aucune oeuvre en particulier








But they did not understand, and took it to mean that there is one mind whichcontains in it in repose all realities, and another mind different from it whichcontemplates them, and another which plans ‒ but often they have soul as the makerinstead of the planning mind ‒ and they think that this is the maker according to Plato,being a long way from knowing who the maker is (note 2).



Passage en langue originale Οἱ δὲ οὐ συνέντες τὸν μὲν ἔλαβον ἐν ἡσυχίᾳ ἔχοντα ἐν αὐτῷ πάντα τὰ ὄντα, τὸν δὲ

νοῦν ἕτερον παρ’ αὐτὸν θεωροῦντα, τὸν δὲ διανοούμενον ‒ πολλάκις δὲ αὐτοῖς ἀντὶ τοῦδιανοουμένου ψυχή ἐστιν ἡ δημιουργοῦσα ‒ καὶ κατὰ Πλάτωνα τοῦτον οἴονται εἶναι τὸνδημιουργὸν ἀϕεστηκότες τοῦ εἰδέναι τίς ὁ δημιουργός.






Soares Santoprete, L. G., Armstrong, 1966, p. 244, Traité 33, intellect, âme,démiurge, 15-06-2018 17:24:22, fiche numéro 132, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=132




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Français platonicien philosophe intelligible

Titre de la fiche

Armstrong, 1966, p. 245, Traité 33, intelligible, philosophe, platonicien

Auteur principal



Commentaire Cp. what Porphyry says about the Gnostics in Life ch. 16, 8-9. (p. 245)

Contexte du commentaire Note 3 à la traduction du Traité 33, § 6, 24-28

Mots-clés

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And in general they falsify Plato’s account of the manner of the making, and a greatdeal else, and degrade the great man’s teachings as if they had understood theintelligible nature, but he and the other blessed philosophers had not.



Passage en langue originale Καὶ ὅλως τὸν τρόπον τῆς δημιουργίας καὶ ἄλλα πολλὰ καταψεύδονται αὐτοῦ καὶ πρὸς

τὸ χεῖρον ἕλκουσι τὰς δόξας τοῦ ἀνδρὸς ὡς αὐτοὶ μὲν τὴν νοητὴν ϕύσινκατανενοηκότες, ἐκείνου δὲ καὶ τῶν ἄλλων τῶν μακαρίων ἀνδρῶν μή.






Soares Santoprete, L. G., Armstrong, 1966, p. 245, Traité 33, intelligible, philosophe,platonicien, 15-06-2018 17:27:02, fiche numéro 133, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=133

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Français disciple démiurge Sophia chute âme monde sensible

Titre de la fiche

Armstrong, 1966, p. 264-265, Traité 33, Sophia, démiurge, disciple, chute, âme,monde sensible

Auteur principal



Commentaire From this point to the end of ch. 12 Plotinus is attacking a Gnostic myth known to us

best at present in the form it took in the system of Valentinus. The Mother, SophiaAchamoth, produced as a result of the complicated sequence of events which followedthe fall of the higher Sophia, and her offspring the Demiurge, the inferior and ignorantmaker of the material universe, are Valentinian figures; cp. Irenaeus Adv. Haer. I .4 and5. Valentinus had been in Rome, and there is nothing improbable in the presence ofValentinians there in the time of Plotinus. But the evidence in the Life ch. 16 suggeststhat the Gnostics in Plotinus's circle belonged rather is the older group called Sethiansor Archontics, related to the Ophites or Barbelognostics: they probably calledthemselves simply "Gnostics." Gnostic seets borrowed freely from each other, and it islikely that Valentinus took some of his ideas about Sophia from older Gnostic sources,and that his ideas in turn influenced other Gnostics. The probably Sethian Gnosticlibrary discovered at Nag Hammadi includes Valentinian treatises: cp. Puech, l.c. pp,162-163 and 179-180. (p. 264-265)

Contexte du commentaire Note 1 au Traité 33 (II, 9), § 10, 7-18

Mots-clés

Liens







Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Valentin, Aucune oeuvre en particulier




Auteur ancien 3 mis en relation dans le commentaire supra cité Irénée, Adv. Haer., I .4; 5


Auteur ancien 4 mis en relation dans le commentaire supra cité Séthiens (de manière générique), Aucune oeuvre en particulier








But we have addressed what we have said so far to our own intimate pupils, not tothe Gnostics (for we could make no further progress towards convincing them), so thatthey may not be troubled by these latter, who do not bring forward proofs ‒ how could



they ? ‒ but make arbitrary, arrogant assertions. Another style of writing would beappropriate to repel those who have the insolence to pull to pieces what godlike men ofantiquity have said nobly and in accordance with the truth. So let us leave that detailedexamination; for those who have grasped precisely what we have been saying up tillnow will be able to know what the real state of the case is as regards all their otherdoctrines. But, before we leave the argument, that one point must be mentioned whichsurpasses all the rest of their doctrine in absurdity ‒ if absurdity is what one ought tocall it (note 1).



Passage en langue originale ἀλλ’ ἡμεῖς πρὸς τοὺς γνωρίμους, οὐ πρὸς αὐτοὺς λέγοντες ‒ πλέον γὰρ οὐδὲν ἂν

γίγνοιτο πρὸς τὸ πείθειν αὐτούς ‒ ἵνα μὴ πρὸς αὐτῶν ἐνοχλοῖντο οὐκ ἀποδείξειςκομιζόντων ‒ πῶς γάρ; ‒ ἀλλ’ ἀπαυθαδιζομένων, ταῦτα εἰρήκαμεν, ἄλλου ὄντοςτρόπου, καθ’ ὃν ἄν τις γράϕων ἠμύνατο τοὺς διασύρειν τὰ τῶν παλαιῶν καὶ θείωνἀνδρῶν καλῶς καὶ τῆς ἀληθείας ἐχομένως εἰρημένα τολμῶντας. ’Εκείνως μὲν οὖνἐατέον ἐξετάζειν· καὶ γὰρ τοῖς ταῦτα ἀκριβῶς λαβοῦσι τὰ νῦν εἰρημένα ἔσται καὶ περὶτῶν ἄλλων ἁπάντων ὅπως ἔχει εἰδέναι· ἐκεῖνο δὲ εἰπόντα ἐατέον τὸν λόγον, ὃ δὴ καὶπάντα ὑπερβέβληκεν ἀτοπίᾳ, εἰ δεῖ ἀτοπίαν τοῦτο λέγειν.






Soares Santoprete, L. G., Armstrong, 1966, p. 264-265, Traité 33, Sophia, démiurge,disciple, chute, âme, monde sensible, 15-06-2018 17:38:29, fiche numéro 134, [enligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=134

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Français audace, audacieux génération âme

Grec tólma (audace)

Titre de la fiche

Armstrong, 1966, p. 268, Traité 33, âme, génération, audace, tólma

Auteur principal



Commentaire This and similar ideas are common to most kinds of Gnosticism: cp. Irenaeus Adv.

Haer. I. 29 (a non-Valentinian system) and Clement of Alexandria, Strom. IV ch. 13, 89)(Valentinus). (p. 268)

Contexte du commentaire Note 1 au Traité 33 (II, 9), § 11, 19-23.

Mots-clés

Liens

Plotin/Gnostiques : problématique commune aux deux auteurs.Plotin/Chrétiens : problématique commune aux deux auteurs.

Auteurs secondaires








Auteur ancien 2 mis en relation dans le commentaire supra cité Irénée, Adv. Haer., I, 29


Auteur ancien 3 mis en relation dans le commentaire supra cité Clément d'Alexandrie, Stromates, IV, 13, 89






But if it is another kind of soul, then if that higher soul is the rational soul, presumablythis latter is the growth soul which is the principle of generation. But if this is what it is,how will their statements still apply that it created for the sake of being honoured, andhow does it create out of arrogance and rash self-assertion ? (note 1) In fact, allpossibility of a soul of this kind creating through imagination and, still more, throughrational activity, is taken away.



Passage en langue originale Εἰ δ’ ἄλλο εἶδος ψυχῆς, εἰ ἐκείνη λογική, τάχ’ ἂν ϕυτικὴ καὶ γεννητικὴ αὕτη· εἰ δὲ τοῦτο,

πῶς ἂν ἔτι, ἵνα τιμῷτο, καὶ πῶς δι’ ἀλαζονείαν καὶ τόλμαν ποιεῖ; Καὶ ὅλως τὸ διὰϕαντασίας καὶ ἔτι μᾶλλον τοῦ λογίζεσθαι ἀνῄρηται.






Soares Santoprete, L. G., Armstrong, 1966, p. 268, Traité 33, âme, génération,audace, tólma, 18-06-2018 19:34:33, fiche numéro 136, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=136




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Français sphère cosmique âme archonte

Titre de la fiche

Armstrong, 1966, p. 275, Traité 33, sphère cosmique, archonte, âme

Auteur principal



Commentaire The cosmic spheres and the Archons who ruled them were for the Gnostics

formidable barriers which tho soul had to pass on its journey upwards to its true home.To do so it was necessary to know the correct formula with which to address eachArchon: cp. the Ophite spells in Origen, Against Celsus VI, 31, with H. Chadwick’scommentary. (p. 275)


Mots-clés

Liens


Auteurs secondaires

Auteur ancien 1 mis en relation dans le commentaire supra cité Origène, Contre Celse , VI, 31













The man who censures the nature of the universe does not know what he is doing,and how far this rash criticism of his goes. This is so because the Gnostics do not knowthat there is an order of firsts, seconds and thirds in regular succession, and so on tothe last, and that the things that are worse than the first should not be reviled ; oneshould rather calmly and gently accept the nature of all things, and hurry on oneself tothe first, ceasing to concern oneself with the melodrama of the terrors, as they think, inthe cosmic spheres (note 1), which in reality « make all things sweet and lovely ».



Passage en langue originale ‘Ο ἄρα μεμϕόμενος τῇ τοῦ κόσμου ϕύσει οὐκ οἶδεν ὅ τι ποιεῖ, οὐδ’ ὅπου τὸ θράσος

αὐτοῦ τοῦτο χωρεῖ. Τοῦτο δέ, ὅτι οὐκ ἴσασι τάξιν τῶν ἐϕεξῆς πρώτων καὶ δευτέρων καὶτρίτων καὶ ἀεὶ μέχρι τῶν ἐσχάτων, καὶ ὡς οὐ λοιδορητέον τοῖς χείροσι τῶν πρώτων,ἀλλὰ πράως συγχωρητέον τῇ πάντων ϕύσει αὐτὸν θέοντα πρὸς τὰ πρῶτα παυσάμενοντῆς τραγῳδίας τῶν ϕοβερῶν, ὡς οἴονται, ἐν ταῖς τοῦ κόσμου σϕαίραις, αἳ δὴ πάνταμείλιχα τεύχουσιν αὐτοῖς·






Soares Santoprete, L. G., Armstrong, 1966, p. 275, Traité 33, sphère cosmique,archonte, âme, 18-06-2018 19:04:21, fiche numéro 137, [en ligne]. Paris : CNRS,http://philognose.org/?page_id=300&idfiche=137

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Français imoralité

Titre de la fiche

Armstrong, 1966, p. 281-283, Traité 33, imoralité

Auteur principal



Commentaire On the question of how far the charges of immorality brought against the Gnostics by

their opponents were justified, see the discussion in Entretiens Hardt V, pp. 186-189.(p. 283)


Mots-clés

Liens


Auteurs secondaires




démiurge du monde est mauvais et que le monde est mauvais, § 15, 1-17








But there is one point which we must be particularly careful not to let escape us, andthat is what these arguments do to the souls of those who hear them and arepersuaded by them to despise the universe and the beings in it. For there are twoschools of thought about attaining the end, one which puts forward the pleasure of thebody as the end, and another which chooses nobility and virtue, for whose membersdesire depends on God and leads back to God (as must be studied elsewhere) :Epicurus, who abolishes providence, exhorts to pursue pleasure and its enjoyment,which is what is left ; but this doctrine censures the lord of providence and providenceitself still more crudely, and despises all the laws of this world and the virtue whosewinning extends back through all time, and makes self-control here something to laughat, that nothing noble may be seen existing here below, and abolishes self-control andthe righteousness which comes to birth with men's characters and is perfected byreason and training, and altogether everything by which a man could become noblygood (note 1).



Passage en langue originale ’Εκεῖνο δὲ μάλιστα δεῖ μὴ λανθάνειν ἡμᾶς, τί ποτε ποιοῦσιν οὗτοι οἱ λόγοι εἰς τὰς

ψυχὰς τῶν ἀκουόντων καὶ τοῦ κόσμου καὶ τῶν ἐν αὐτῷ καταϕρονεῖν πεισθέντων. Δυοῖνγὰρ οὐσῶν αἱρέσεων τοῦ τυχεῖν τοῦ τέλους, μιᾶς μὲν τῆς ἡδονὴν τὴν τοῦ σώματοςτέλος τιθεμένης, ἑτέρας δὲ τῆς τὸ καλὸν καὶ τὴν ἀρετὴν αἱρουμένης, οἷς καὶ ἐκ θεοῦ καὶεἰς θεὸν ἀνήρτηται ἡ ὄρεξις, ὡς δὲ ἐν ἄλλοις θεωρητέον, ὁ μὲν ’Επίκουρος τὴνπρόνοιαν ἀνελὼν τὴν ἡδονὴν καὶ τὸ ἥδεσθαι, ὅπερ ἦν λοιπόν, τοῦτο διώκεινπαρακελεύεται· ὁ δὲ λόγος οὗτος ἔτι νεανικώτερον τὸν τῆς προνοίας κύριον καὶ αὐτὴντὴν πρόνοιαν μεμψάμενος καὶ πάντας νόμους τοὺς ἐνταῦθα ἀτιμάσας καὶ τὴν ἀρετὴντὴν ἐκ παντὸς τοῦ χρόνου ἀνηυρημένην τό τε σωϕρονεῖν τοῦτο ἐν γέλωτι θέμενος, ἵναμηδὲν καλὸν ἐνταῦθα δὴ ὀϕθείη ὑπάρχον, ἀνεῖλε τὸ σωϕρονεῖν καὶ τὴν ἐν τοῖς ἤθεσισύμϕυτον δικαιοσύνην τὴν τελειουμένην ἐκ λόγου καὶ ἀσκήσεως καὶ ὅλως καθ’ ἃσπουδαῖος ἄνθρωπος ἂν γένοιτο.






Soares Santoprete, L. G., Armstrong, 1966, p. 281-283, Traité 33, imoralité, 15-06-2018 17:53:57, fiche numéro 138, [en ligne]. Paris : CNRS, http://philognose.org/?page_id=300&idfiche=138

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Français gnose

Titre de la fiche

Armstrong, 1966, p. 283, Traité 33, gnose

Auteur principal



Commentaire I have translated ἐγωκότας in this way, following Harder and Cilento, as it seems

clear that Plotinus is referring to the distinctive Gnostic claim to possess a gnosis, not,that is, just ordinary knowledge but a special secret knowledge which had power tosave). (p. 283)

Contexte du commentaire Note 2 au Traité 33 (II, 9), § 15, 24

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Plotin, Traité 33 (II, 9), Contre les gnostiques ; Contre ceux qui disent que ledémiurge du monde est mauvais et que le monde est mauvais, 15, 18-26



So pleasure is left for them, and what concerns themselves alone, and what othermen have no share in, and what is nothing but a matter of their needs ‒ unless one ofthem is by nature better than these teachings of theirs: for nothing here is of value forthem, but something else is, which they will go after one day. Yet those who alreadyhave the gnosis (note 2) should start going after it here and now, and in their pursuitshould first of all right their conduct here below, as they come from a divine nature; forthat nature is aware of nobility and despises the pleasure of the body.



Passage en langue originale ῞Ωστε αὐτοῖς καταλείπεσθαι τὴν ἡδονὴν καὶ τὸ περὶ αὐτοὺς καὶ τὸ οὐ κοινὸν πρὸς

ἄλλους ἀνθρώπους καὶ τὸ τῆς χρείας μόνον, εἰ μή τις τῇ ϕύσει τῇ αὐτοῦ κρείττων εἴητῶν λόγων τούτων· τούτων γὰρ οὐδὲν αὐτοῖς καλόν, ἀλλὰ ἄλλο τι, ὅ ποτε μεταδιώξουσι.Καίτοι ἐχρῆν τοὺς ἤδη ἐγνωκότας ἐντεῦθεν διώκειν, διώκοντας δὲ πρῶτα κατορθοῦνταῦτα ἐκ θείας ϕύσεως ἥκοντας· ἐκείνης γὰρ τῆς ϕύσεως καλοῦ ἐπαίειν, τὴν ἡδονὴν τοῦσώματος ἀτιμαζο

les platonismes de l'antiquité tardive · armstrong, a. h., plotinus, enneads i,...

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